Jurnal Ekonomi & Keuangan Islam, Vol. 3 No.

2, Juli 2017: 99-108

Jurnal Ekononomi & Keuangan Islam

Available at http://journal.uii.ac.id/index.php/jeki

Measurement Moslem religion in consumer behavior

Aflit Nuryulia Praswati 1), Tulus Prijanto 2*)
1
Universitas Muhammadiyah Surakarta
2
STIE Swasta Mandiri Surakarta
*Corresponding author email: [email protected]

Keywords: Abstract
Islam, halal, consumer Most of the Indonesian population embraced Islam. The need and demand for products and
behavior, AEC 2015 services that meet the requirements and requirements of Islamic law are increasing. Indonesia
is one of the 5 leading pioneer countries of ASEAN. The largest Muslim population is also in
DOI: Indonesia. It is important for entrepreneurs, whether small, medium or large enterprises, need
10.20885/JEKI.vol3.iss2.art6 to understand how Muslim consumption behavior. A good understanding of Muslim
consumption behavior can be a great opportunity to win the competition in the ASEAN
Economic Community market. This study aims to analyze the measurement of Islamic
religious community by taking into account consumption behavior. Data collection method
used in this research is purposive sampling. The number of respondents in this study is 300
Muslim respondents. The results of this study of Muslim consumer behavior conclude that
religion plays a very important role in making purchasing decisions from Indonesian Muslim
society. The recommendation of this research is the need to create a conducive situation for
Indonesian Muslim entrepreneurs in creating halal certified products and services to meet the
needs of domestic and foreign markets. This form of support can be a business coaching
workshop or the ease of lending capital from government or sharia financial services.

Abstrak
Sebagian besar penduduk Indonesia memeluk agama Islam. Kebutuhan dan permintaan akan
produk dan layanan yang memenuhi kaedah dan persyaratan hukum Islam semakin
meningkat. Indonesia merupakan salah satu dari 5 negara pelopor terkemuka ASEAN.
Penduduk muslim terbanyak juga berada di Indonesia. Penting bagi para pelaku usaha baik
pengusaha skala kecil, menengah ataupun perusahaan besar, perlu memahami bagaimana
perilaku konsumsi Muslim. Pemahaman yang baik tentang perilaku konsumsi Muslim bisa
menjadi peluang besar untuk dapat memenangkan persaingan di pasar Komunitas Ekonomi
ASEAN. Penelitian ini bertujuan untuk menganalisis pengukuran komunitas agama Islam
dengan memperhatikan perilaku konsumsi. Metode pengumpulan data yang digunakan dalam
penelitian ini adalah purposive sampling. Jumlah responden dalam penelitian ini adalah 300
responden Muslim. Hasil studi perilaku konsumen muslim ini menyimpulkan bahwa agama
memegang peran yang sangat penting dalam pengambilan keputusan pembelian dari
masyarakat Muslim Indonesia. Rekomendasi dari penelitian ini adalah perlunya menciptakan
situasi yang kondusif bagi pengusaha Muslim Indonesia dalam menciptakan produk dan
layanan bersertifikat halal untuk memenuhi kebutuhan pasar dalam dan luar negeri. Bentuk
dukungan ini bisa berupa workshop pembinaan bisnis atau kemudahan meminjamkan modal
dari pemerintah ataupun layanan keuangan syariah.

Background
The world's Muslim population amounts to 7151.51 million people. The population of all Muslims in 10 ASEAN
member countries is 264.03 and 248.5 million Muslims reside in Indonesia. Studies on Muslims in Southeast Asia
are still very few, whereas in fact 200 million Muslim populations exist in Southeast Asia (Rehayati, 2011).
Southeast Asia is thus the most densely populated area for Muslims.
Khoerunnisa (2016), the influence of consumer awareness on the brand is influenced by halal logo,
exposure and health reasons. Factors that influence purchasing decisions are religious beliefs, health reasons and
brand awareness. People consume halal logo food is defined as one of the activities that adhere to Islamic religious
norms. Selection of halal logo products means consuming foods and beverages that are guaranteed health. Islamic
branding proved to influence the decision to purchase halal products (Nasrullah, 2015). Religiosity as a moderating
variable actually weakens the influence of Islamic branding on purchasing decisions. Based on the results of
LPPOM MUI research in 2009 stated that the public interest to halal products has reached 70 percent. This number
continues to increase in 2012 reached 92.2 percent and will increase. While the number of Indonesian products
100 Jurnal Ekonomi & Keuangan Islam, Vol. 3 No. 2, Juli 2017: 99-108

that have halal certification amounted to 97,903 units. The shift in the number of demand for halal products
develops according to the awareness of Islam or other religions about the benefits and benefits of consuming halal
products and services. Indonesia with the majority of the population of Islam has a huge opportunity in controlling
the market of halal products. Of course, driven by strong efforts and cooperation among various parties.
China has started to develop entrepreneurship since 1970. The existence of entrepreneurs has been able
to overcome several problems namely the high number of unemployed and increasing poverty (Yang, 2007).
Entrepreneurship is a state power in improving economic conditions. The country realizes that the energy to
support entrepreneurial growth is much more supportive of economic development. The results are remarkable,
nowadays China has become a world economic power. Rapid economic development, entrepreneurship has lifted
China to a higher standard of living.
Based on data from the Central Bureau of Statistics of Indonesia in 2014, the number of people who have
livelihood as entrepreneurs reached 44.2 million people out of 118, 17 million people are working. This amount
consists of 20.32 million people on their own, assisted by temporary workers trying to keep 4.14 million people.
Since 2015 the percentage of entrepreneur 1.65%, in 2016 touched 2% and in 2017 the number of entrepreneurs
rose to 3.1 percent of the total number of Indonesian people. Small and medium industries of Indonesia have
provided great support for the development of the country's economic sector. Absorption of a large workforce and
a savior when economic shocks hit. Mulyani (2016) states that there are three things that can help the development
of small and medium industry in Indonesia, namely first, establishing strong agreements and cooperation among
state leaders, representatives of policy makers with market leaders, small medium enterprises, start-ups and
shareholders; Secondly, governments and business actors encourage innovation such as the use of digital
technology, examples such as the IdeaPad Forum become a forum for entrepreneurs to get investments; Third,
traspormasi all ideas into an action.
CIA's World Factbook 2013 says that Muslims represent about 22.74 percent of the world's population.
The World Halal Forum Report, in 2010 estimates global Halal developments of products market at a whopping
US $ 2.3 trillion (not including banking), and 67% or US $ 1.4 trillion of this market is comprised of food and
beverage. Pharmaceuticals make up 22% or US $ 506 billion, with cosmetics and personal care amounting to US
$ 230 billion. Indonesia is a potential market that affects the economic sector of Islam through Islamic finance and
halal fashion and creative industries (Mulyani, 2016).
Halal is something that must be applied in the Islamic world. Halalism becomes the basis of a Muslim in
consuming a product or service. Today the concept of halal is proven to have economic value that has been
recognized in the world, in countries that embrace Islam or not. But besides, it turns out that 80% of halal product
trade is mostly done by countries whose majority of the population is not Muslim. Manufacturers of halal products
and services raise the value of halal benefits of halal product quality assurance. The process of obtaining halal
certification becomes a quality assurance. This is what makes people believe in the quality of halal products. The
high demand for halal products in the world becomes an opportunity for halal industry. The State of The Global
Islamic Economy (Thomshon Routers, 2014) describes some potential opportunities for halal product development:
halal food and beverages, Muslim tourism, fashion modest Muslims, media and recreation, pharmacy and
comestics, and Islamic finance systems.

Table 1. The Value of Consumption of Halal Products in the World

Potential Opportunity of Halal 2013 2019 The total percentage of
Products (milliard) (milliard) world consumption
Halal food and drinks US$ 1,29 US$ 2,54 21,2%
Halal tourism US$ 140 US$ 238 11,6%
Modest fashion muslim US$ 266 US$ 488 11,9%
Media and recreation US$ 185 US$ 301 5,2%
Pharmaceuticals and cosmetics US$ 72 US$ 103 6%
Source: State of The Global Islamic Economy (2014-2015)

Initially the concept of Halal or Islamic marketing was traditionally applied to food products and banking
or financial services institutions. But increased awareness of halal products is apparent to consumers from other
product categories, such as pharmaceuticals, cosmetics, fashion, education, leisure & entertainment and hospitality
& tourism services. Islamic or halal-based marketing has the assumption that religion influences consumer choice.
So strategic decision makers related to marketing follow Islamic law, principles and guidelines in designing,
communicating, and delivering products and services to customers. The role of religion as a variable in the
formation of consumer behavior model is still not well established. The reasons behind this absence can be
Measurement Moslem religion in consumer … 101

attributed to the problem of how to measure religiosity. This study aims first to evaluate the various methods used
in measuring religiosity and secondly to propose a new construction to measure religiosity in an Islamic context.
This study has a goal to be able to contribute to an understanding of the relationship between variables as
well as provide a basis for further investigation in the area of Muslim consumer behavior research. This research
is expected to fill the gap on how to measure the variables that affect the behavior of Muslim consumers. The main
purpose of this research is to:
1. Review previous attempts to measure religiosity and application of such measures in consumer behavior
research; and
2. Provide alternate measurements that are different from before in measuring the religiosity of Islam in the
context of the Muslim environment.

Literature Review
Religion
The results of Kim, S.F, David, S. W., and Zafer, B. E. (2004) studies suggest that religion and the intensity of
religious beliefs have an effect on attitudes toward controversial product advertising. There are four religious
groups (Buddhism, Christianity, Islam and non-religion) and four controversial product groups (sex/sex-related
products, social/political groups, health and care products, and addictive products) have been created. Among the
results, it was found that there were significant differences between the four controversial product groups and four
religious denominations. Evidently, the followers of Islam found ads of sex-related products, sex/social groups,
and health and care products more offensive than the other three religions. In addition, religious responders are
more likely to find product-related ads of sex/gender, health and care products, and addictive products that are
more offensive than disobedient followers. Mokhlis, S. (2009) study attempted to examine the influence of
religiosity on one aspect of consumer shopping behavior orientation. This study aims to understand the relevance
of religiosity to consumer behavior in different cultural backgrounds, namely Islam, Buddhism, Hinduism, and
Christianity. Researchers use religious affiliation and religious commitment to measure religiosity. The findings
reveal that the difference between consumer behavior is generally much more open to religiosity than just for
religious affiliation.
Islam has provided complete guidance on consumer behavior for Muslims to be more motivated to achieve
not only prosperity or the world but also for the afterlife (Mustafar and Borhan, 2013). This is in line with Sutopo
(2010), the current vortex of globalization does not directly reduce the role of religion in the life of society or
individual consciousness. Religion is still considered to have an important role in individual decision making.
Religiosity may still serve as a tool for predicting the behavior patterns of Muslim consumers. As an example of
fact, halal food sources are derived from halal animals that have been slaughtered according to Islamic ceremonies.
The Quran, as the ultimate source of every hukm has stressed this issue, to the effect that:
“O ye people! Eat what is on earth, lawful (halal) and good (tayyib)...”
(Surah al-Baqarah, 2:168)

The previous verse expresses that Islam sets two essential criteria forfood consumption; halal (permissible
by the Shariah) and tayyib (of good quality). Further in the Quran in the same surah, it has been mentioned that:
“O you who believe! Eat of the good things that we have provided to you, and be grateful to God, if it is
He ye worship. He hath only forbidden you dead meat, and blood, and the flesh of swine and that on
which anyother name hath been invoked besides that of God.”
(Surah al-Baqarah, 2:172-173)

The earlier verse explains that consuming halal food and avoiding what is already forbidden, haram, is a
duty for every Muslim. It is understood that every law and rule contained in the Qur'an has its own reasons.
Maslahah is not a utility introduced in shariah which aims to protect and enhance the five basic elements of human
existence in this world such as life, property, faith, intelligence, and posterity. The pattern of consumption in
Islamic societies is governed by Islamic norms that serve as guidelines in everyday life. Muslims should use their
money for special purposes for life, education and health, to help the needy and needy and to spread the message
of Islam. The rest of the Muslims are obliged to spend their money in the path of Allah such as paying zakat and
going grave pilgrimage. There are several verses of the Qur'an and Hadith which emphasize the importance of
spending in the way of Allah with the promise of a good reward in the life of the world and the hereafter such as
"the parable of those who spend their substance in the way of Allah is that a corn, it grows seven sheets and each
sheet consists of a hundred grain, God gives more to whom to plead, And God cares for all and He knows all things
"(2: 261).
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The importance of being moderate or wasatiyyah in spending money is explicitly mentioned in Quran,
“do not make your hand fastened to your neck nor stretch it out to its out most reach, so that you become
blameworthy and destitute” (17:29). There are two important aspects that have been laid down by Islamic
jurisprudence inorder to guide Muslim to decide what to be consumed now and in the future:
1. Islam permits Muslim to save for the future consumption as Prophet’s injunction that “it is better to leave
after death some resources for one’s family than to leave them destitute", suggests that savings are desirable.
In the Quran Allah says “those who, when they spend, are not extravagant and not niggardly but hold a just
(balance) between those (extremes) (25:67).
2. The expected rate of return on savings, and not interest rate is the motivation for savings in the Islamic
framework. As Muslims are obliged to pay zakat out of their savings per annum, they have to invest the
money in order to get return or profit because zakat depleted savings. Prophet’s injunction which allows
Muslim to save for the future consumption shows the importance of managing household expenses properly
for the benefit of all family members.

The prohibition of interest rate where people save idle money to get some fixed income is replaced by the expected
rate of return on savings which generates the savings to get profits. Occasionally, due to the complexity of tracing
the source of various ingredients of which a food or drink or other goods for consumption are made from, many
Muslim consumers rely on the ingredients on the outer packaging to facilitate them in selecting halal items. Given
that there are so many products available on the market nowadays, the issue becomes more complicated when
many ingredients are written in their scientific nomenclature. Especially, asnot all consumers understand the
scientific terms, and worse still is the lack ofunderstanding concerning the codes used. Besides being taught to be
aware that food and goods for consumptionshould be halal, another important element for Muslims to be aware
of pertains to the quality. This particular aspect has also been emphasized by the Prophet Muhammad in many of
his traditions (hadiths).
The guidelines provided bythe Prophet show that Islam puts great emphasis on the quality of food (tayyib)
consumed by its believers. At this juncture, Islam recommends Muslims to keep away from “Shubhah”5 to guard
oneself from committing actual haram. This principle originates from the following tradition of the Prophet, peace
be upon him: “What is Halal is clear and what is Haram is clear. Midway between them there are things which
many people do not know whether they are Halal or Haram. He who keeps away from them will protect his
religion and will be saved. He who approaches them will be very near to Haram, like a herdsman wandering near
Hima (the place set by the king to be used by his cattle only), who could soon fall into this protected area. Surely
for every king there is such a protected area and God's is what He declared forbidden”.
The Prophet has stressed that it is very important to pay serious attention to matters concerning halal and
haram, and that one must try to avoid any food or drink which lies within the grey area and does not fall clearly
under the halal or non halal category. It was considered timely, as at that time Muslim consumers had no means
or time to check or obtain the necessary information on the products to satisfy their conscience when making a
purchase. Particularly, as they always perceive that the logo is the one thing they can rely on in determining the
halal status of a product. In short, as the authorities are responsible for halal certification in this country, Muslim
consumers typically purchase goods and food that have the word halal on the package, or at the entrance of the
food premises as, generally, they feel comfortable and rely heavily on the halal label, sign or mark in making the
decision to buy.
In the survey that designed to identify the factors influencing consumers choice of products, 891 out of a
total 100 respondets indicated that halal logo did play a role in their purchase decision (Shafie and Othman, 2002).
Business actors have an obligation to include halal label on their product packaging. If this is not done then the
business actor may be subject to legal sanction (Kurniawan and Martini, 2014). Governments have an obligation
to protect consumers from fraud and dishonesty from halal products. Consumer protection laws regarding halal
products should be enforced (Afifi, Wati, Salleh, Yallawae, Omar, Ahmad, Alisa and Ariff, 2012). The inclusion
of halal labels must go through the process and stages established by halal certification agency in Indonesia,
namely Majelis Ulama Indonesia (Chairunnisyah, 2017).
Halal label has a positive and significant effect on the decision of purchasing sausage product in Aceh
(Month, 2016). The general public with the various religions adopted proved to have a pattern of consumption and
the level of religiosity that is Islamic although not all study the consumption of islamic (Putriani and Sofawati,
2015). The general public selects halal products even though they are not Muslim. Halal certification is a must for
the food industry in Malaysia. (Marzuki, 2016). Consumers not only want health, safety and food quality. But most
want food that qualifies halal. Indonesia already has a Law on Halal Product Guarantee. Implementation of UU
JPH which is contained in UU no. 33 of 2014 requires all incoming and outstanding products in Indonesia to be
halal certified (Ministry of Trade, 2015). The types of products that are required to have halal certification are
Measurement Moslem religion in consumer … 103

foods, beverages, medicines, cosmetics, chemical products, biological products, genetic engineering products and
goods consumed, used or utilized by the public.

Asean Economic Communities 2015

The primary objective of the AEC is to achieve regional economic integration by creating a single-market economy
that allows free movement of investments, skilled labor, capital, goods and services across all the member countries.
AEC can in essence be seen as both an opportunity and a threat (Rijal and Zulfiyah, 2017). Implementation of AEC
provides an opportunity for Indonesia in the development of Islamic finance in the world. This is because of the
large number of Muslims. Halal agro industry has great potential and opportunity in ASEAN region (Anggara,
2017). To make this potential an advantage requires a new innovation. Indonesia continues to develop the economy
in the AEC market 2015. One of its efforts is to enact the Law on Halal Product Guarantee. Halal certification and
labeling are not only to save domestic consumers who are facing AEC 2015 soon, but also to increase the
competitiveness of Indonesian manufacturers and exporters of halal products in the international market (Ministry
of Trade, 2015).
The AEC envisions a highly competitive economic region that is prosperous and stable. It would reduce
poverty in the region, reduce socioeconomic disparities and bring in equitable economic development. To integrate
the region with global economy, member countries need to bring in a set of reforms and brace themselves for major
changes, risks and opportunities. The largest economy in the region, Indonesia, is gearing up to brace the
opportunities provided by AEC. However, just like other countries, Indonesia has its set of challenges for meeting
its target as well. With the enactment of AEC, each state will be integrated in the production areas to improve
efficiency.
Production actor's collaboration between countries will grow to create efficiencies with high value. AEC
will increase the competitive value of ASEAN countries to provide products that have high quality. High quality
products will choke the poor quality and over time will be left by the consumers. Not all of the ten countries
potential that joined AEC is the same, Indonesia occupies a dominant position. Indonesian dominant in terms of
population (60% of the ASEAN population are citizens of Indonesia), wide area, and a large market. In keeping
with the theme, the position may be a problem or challenge for the nation. Indonesian communities still depend on
exports of raw and semi-finished goods, while average of imported goods are the final product or product that has
been processed. The next issue, trade in services between Indonesia and ASEAN is still a deficit. The transport
sector is arguably the sector that drives the deficit. For example, Indonesian does export activities, but the services
used for export activities still use foreign ships.

Gender of Participants
It seems to be difficult to have one single reliable scale that measures religiosity in both sexes. There are, for
example, many issues that are good measures of religiosity, but apply only to men, for example, praying in mosque,
wearing gold and silk, way of dressing and so on. Measures of religiosity need to consider gender differences.
Islamist political affiliation and religious socialization are positively associated with religious salience and
experience for woman, while more traditional measures such as mosque attendance and Quranic reading associated
with religious salience and experience for men (Alessandra, 2011). The reverse is also true meaning that what is
appropriate to ask women may not be so for men. The distinction between religious beliefs and religious behaviors
factor loadings were equivalent for women and man (Roth, 2012). Operationalization of Islamic Religiosity The
dimensions introduced in this study are directed more toward practical behavior. These dimensions are: Islamic
financial services, seeking religious education, current Islamic issues, and sensitive products. The rationale behind
selecting these dimensions is to encompass as many issues as possible so that the dimensions reflect the tenet that
Islam is a complete way of life rather than as a bundle of rituals in the narrow religious sense.

Research Method
Data Collection
Methods of data collection of this research is purposive sampling. The number of respondents of this study is 300
respondents which Moslem community. Measurements can be measured through respondents scoring on their
answers. Scoring intervals using a scale called bipolar adjective. Scale 1-10 to avoid respondents who tend to
choose the middle answer, so it will produce a response that collects middle or gray area (Ferdinand, 2006).

Cognitive Intrapersonal Religious Commitment

The role of religious commitment is significant in mediating the relationship between brand personality and
104 Jurnal Ekonomi & Keuangan Islam, Vol. 3 No. 2, Juli 2017: 99-108

purchase intentions of a Halal brand Nasution, Rossanty and Gio, 2016). The intrapersonal religious dimension is
related to religious identities, religious attitudes, values, and beliefs, while the interpersonal religious dimension
reflected religious affiliation and religious activities in society (Mokhlis and Spartks, 2007). Indicator of cognitive
variables intrapersonal religious commitment is religion is very important to me because it contains the answers of
all questions about life; is important for me to take the time to learn the religion ; For me religion affects all the
affairs of life.

The Behavior of Religious Commitment

Religious commitment, religious knowledge, religious orientation partially and simultaneously have an effect on
to society preference on syariah bank in Surabaya (Anam, 2016; Khan, 2011). Religious commitment has a
significant influence on loyalty and interest to do complain (Swimberghe, Sharma and flurry, 2009). Potential value
of consumer religiosity as a tool for market segmentation. There are three indicators of the religious behavior that
I enjoy participating in religious organizations; I am preparing to finance religious; I enjoy interacting with other
people in a religious organization.

Religious Method
Islamist political affiliation and religious socialization are positively associated with religious salience, while a
traditional measures such as mosque attendance and Quranic reading associated with religious salience (Alessandra,
2011). Variable religious method has several indicators that question I enjoy reading a book or magazine about
religion; I am happy to listen or watch religious programs, I am pleased to follow the teachings of the mosque or
elsewhere, I am pleased to join a group of Islamic study.

Common Issues of Islamic Religion

Variables common issues of Islamic religion consists of a few questions that I am happy with the clothes that cover
the aurat; I am concerned with people who are eligible but are reluctant to pay the zakat; I am concerned with the
decline in the number of Muslims who come to the mosque; I am concerned with the economic level of the Muslims;
I support the implementation of sharia law; I want an increase in the quantity of Islamic religious education in
schools; I want Muslim participation in the industrial sector increased; I want to increase the number of Muslim
entrepreneurs.

Interest In The Products and Services Of Shariah

Variable interest in the products and services of Shariah consists of several questions that I am happy to use the
services of Islamic banks; I am happy to use the services of Islamic financial institutions; I am happy to use the
services of Islamic insurance; I am happy to use the services of travel agencies Shariah; I am happy to use the hotel
Shariah; I am happy to use Islamic hospital; I am happy to use medicines the halal; I love using the halal cosmetics;
I am happy to consume the halal food and beverages; I noticed the halal label in food and beverages; I pay attention
to expiry date of all products.

Result and Discussion

Data were analyzed using SPSS for Windows (version 16.0). The results of this study were tested using the validity
and reliability. This study also measured the correlation test. Table 1 contains a description of the respondent. The
results of this study were tested using the validity and reliability. This study also measured the correlation test.
Table 1 contains a description of the respondent.
The respondents of this study consisted of 167 women and 133 men. The work of most respondents is an
entrepreneur that is 92 people. There are 52 civil servants, private employees 66 people and 90 people have varying
occupations. Age range of most respondents is 31 years up to 40 years as many as 114 people. The last educational
level of most respondents is high school that is 168 people. Bachelor degree there are 121 people while the S2
graduate amounted to 8 people. The average amount of income from most respondents is R.1.600.000,00 up to
Rp.2.500.000,00.
Reliability and validity of test results contained in table 2 can be seen that the KMO value of 0.910 indicates
that a valid instrument because it meets the boundary of 0.50 (0.910> 0.50).
Measurement Moslem religion in consumer … 105

Table 1. Profile of Demographic Characteristics of the total Sample

Gender Frequency Percent
• Male 133 44.3
• Female 167 55.7
Total 300 100.0
Job Frequency Percent
• civil servants 52 17.3
• private employees 66 22.0
• entrepreneurial 92 30.7
• etc 90 30.0
Total 300 100.0
Age Frequency Percent
< 20 years 26 8.7
21-30 years 99 33.0
31-40 years 114 38.0
> 40 years 61 20.3
Total 300 100.0
Education Frequency Percent
senior high school 168 56.0
bachelor degree 121 40.3
master degree 8 2.7
4 3 1.0
Total 300 100.0
Income Frequency Percent
< Rp 1.500.000 52 17.3
Rp 1.600.000- Rp 2.500.000 149 49.7
Rp 2.600.000 - Rp 3.500.000 66 22.0
Rp 3.500.000- Rp 4.500.000 18 6.0
> Rp 4.500.000 15 5.0
Total 300 100.0
Source: Processed primary data 2014

Tabel 2. KMO and Bartlett's Test

Kaiser-Meyer-Olkin Measure of Sampling

.910
Adequacy.
Bartlett's Test of Approx. Chi-Square 5.096E
Sphericity 3
Df 406
Sig. .000
Source: Processed primary data 2014

Table 3. Summary of reliability test for Religiosity dimensions

Religiosity Dimensions No. of Items Reliability Coefficient
(Cronbach Alpha)
Cognitive intrapersonal religious commitment 3 0,873
The behavior of religious commitment 3 0,318
Religious method 4 0,861
Common issues of Islamic religion 8 0,644
Interest in the products and services of Shariah 11 0,892
Total reliability for all items 29 0,868
Source: Processed primary data 2014
106 Jurnal Ekonomi & Keuangan Islam, Vol. 3 No. 2, Juli 2017: 99-108

The investigation of the religiosity scale is then pursued by assessing the reliability of the scale in order
to check for its internal consistency. Cronbach alpha coefficient will be used in testing the consistency of different
items used in this research. The results indicated four factors with Cronbach's alpha coefficient at 0.5 or higher.
The total Cronbach alpha for the four factors as shown in Table 3. is 0.873; 0,861; 0,644; 0,892. This means that
four factors among the five factors are the best factors to be used in measurement the religiosity construct in Islamic
context. The four factors are Cognitive intrapersonal religious commitment, Religious method, Common issues of
Islamic religion and Interest in the products and services of Shariah.

Table 4. Summary of validity test for Religiosity dimensions

Corrected
No. Variable Indicator item total
correlation
1. Cognitive Religion is very important to me because it contains the answers of 0,840
intrapersonal all questions about life
religious Is important for me to take the time to learn the religion 0,868
commitment For me religion affects all the affairs of life 0,850
2. The behavior I enjoy participating in religious organizations 0,935
of religious I am preparing to finance religious 0,919
commitment I enjoy interacting with other people in a religious organization 0,660
3. Religious I enjoy reading a book or magazine about religion 0,910
method I am happy to listen or watch religious programs 0,901
I am pleased to follow the teachings of the mosque or elsewhere 0,902
I am pleased to join a group of Islamic study. 0,904
4. Common I am happy with the clothes that cover the aurat 0,933
issues of I am concerned with people who are eligible but are reluctant to pay 0,883
Islamic religion the zakat
I am concerned with the decline in the number of Muslims who come 0,931
to the mosque
I am concerned with the economic level of the Muslims 0,941
I support the implementation of sharia law 0,949
I want an increase in the quantity of Islamic religious education in 0,924
schools
I want Muslim participation in the industrial sector increased 0,921
I want to increase the number of Muslim entrepreneurs 0,914
5. Interest in the I am happy to use the services of Islamic banks 0,935
products and I am happy to use the services of Islamic financial institutions 0,927
services of I am happy to use the services of Islamic insurance 0,935
Shariah I am happy to use the services of travel agencies Shariah 0,915
I am happy to use the hotel Shariah 0,927
I am happy to use Islamic hospital 0,916
I am happy to use medicines the halal 0,871
I love using the halal cosmetics 0,864
I am happy to consume the halal food and beverages 0,880
I noticed the halal label in food and beverages 0,917
I pay attention to expiry date of all products. 0,882
Source: Processed primary data 2014

Anti-image correlation produces a fairly high correlation for each item that is (X1) 0.840; (X2) 0.868;
(X3) 0.850; (X4) 0.935; (X5) 0.919; (X6) 0.660; (X7) 0.910; (X8) 0.901; (X9) 0.902; (X10) 0.904; (X11) 0.933;
(X12) 0.883; (X13) 0.931; (X14) 0.941; (X15) 0.949; (X16) 0.924; (X17) 0.921; (X18) 0.914; (X19) 0.935; (X20)
0.927; (X21) 0.935 (x22) 0.915; (X23) 0.927; (X24) 0.916; (X25) 0.871; (X26) 0.864; (X27) 0,880; (X28) 0,917dan
(X29) 0.882. It can be stated that the 29 items used to measure the level of religious meet the criteria for forming
constructs.
Measurement Moslem religion in consumer … 107

Conclusion
This research submits some dependable variables to examine factors which affect consumer behavior. This
research shows that consumer behavior depends on religiosity. Most of all indicators are proved to be reliable in
measuring level of religiosity towards the consumer behavior; only one indicator is not valid in this case. It’s better
to conduct a sustainable research in accordance to the products consumption behavior and halal service in
Indonesia, the development of Indonesian Muslims entrepreneur, and so on. Tama and Voon (2014), stated that
the experience of consuming halal food is based on spiritual assurance, pleasure, arousal, dominance, joy and
acceptance.
Islam is the major religion of ASEAN people, especially in Indonesia. Islam focuses on utilization of the
verified halal products and services. The increase of demands on halal products and services is presumably to be
opportunities for Indonesian economics. Joint efforts and hard works are needed because at the recent time the
market of world’s halal products and services are obtained by states with minority Muslims society. Going in halal
certification can be the next big marketing idea for product and service brands that are naturally Shariah complient,
keeping in view the potential and opportunities it offers.
In order to win ASEAN Economic Community 2015, there are some efforts to support Indonesian
Muslims entrepreneur in creating certified halal products and services that certainly are able to fulfill both domestic
and international market demands. The supports can be a financial assistance both from government and syariah
financial institution. Furthermore, people can be given socialization in accordance to the strengths and benefits of
certified halal products and services.

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